What is the meaning of Colossians 3?

Introduction to Colossians 3

Colossians 3 represents a profound turning point in Paul’s letter, where he transitions from doctrinal exposition to practical application. This pivotal chapter unveils the transformative power of union with the Messiah, presenting a radical vision of what it means to live as those who have been raised with Him. The apostle masterfully weaves together theological truth with practical wisdom, showing how our heavenly position in the Messiah should reshape every aspect of our earthly existence.

This chapter stands as one of the most comprehensive descriptions in Scripture of what it means to “put off the old self” and “put on the new self.” Through rich metaphorical language and practical instruction, Paul provides a divine blueprint for spiritual transformation that remains as relevant today as when it was first penned.

Context of Colossians 3

This chapter falls within the larger context of Paul’s letter to the Colossian believers, who were facing challenges from false teachers promoting a mixture of Jewish legalism, Greek philosophy, and early forms of Gnosticism. Having established the supremacy and sufficiency of the Messiah in chapters 1-2, Paul now shows how this theological foundation should transform daily living.

The immediate context follows Paul’s forceful refutation of false teaching in chapter 2, where he exposed the emptiness of human regulations and philosophy. Chapter 3 builds on this by showing the positive alternative – life in union with the Messiah. This connects to Paul’s prayer in chapter 1 for the Colossians to live lives worthy of the Lord.

Within the broader biblical narrative, Colossians 3 serves as a crucial bridge between positional truth (who we are in the Messiah) and practical living (how we should live as a result). It echoes themes found throughout Scripture about the renewal of God’s people and the practical outworking of covenant relationship, while pointing forward to the ultimate transformation promised in the new creation.

Ancient Key Word Study

• συνηγέρθητε (synēgerthēte) – “raised with” (v.1): This compound verb combines σύν (with) and ἐγείρω (raise), emphasizing our complete identification with the Messiah’s resurrection. The aorist passive form indicates this is a completed action done to us, not something we achieved ourselves.
• φρονεῖτε (phroneite) – “set your minds on” (v.2): More than mere thinking, this verb describes a complete mental orientation. It shares the same root as φρόνημα used in Romans 8:6 to describe the “mind set” on either flesh or Spirit.
• νεκρώσατε (nekrōsate) – “put to death” (v.5): An aorist active imperative demanding decisive action. This stark term was used in medical contexts for the mortification of tissue, suggesting complete termination of the sins listed.
• ἀπεκδυσάμενοι (apekdysamenoi) – “having put off” (v.9): A vivid term from the world of ancient clothing, possibly with baptismal imagery. The double prefix (ἀπό + ἐκ) emphasizes complete removal, like stripping off filthy garments.
• ἐνδύσασθε (endysasthe) – “put on” (v.12): Another clothing metaphor, but in the middle voice, suggesting our active participation in clothing ourselves with Christ-like qualities. This term was used in mystery religions for taking on divine attributes.
• βραβευέτω (brabeuetō) – “rule” (v.15): From the athletic world, referring to the activity of an umpire or referee. The peace of Christ should serve as the decisive judge in our hearts, determining our choices and responses.
• εὐχάριστοι (eucharistoi) – “thankful” (v.15): More than occasional gratitude, this term describes a settled state of thankfulness as a characteristic of life. It’s related to the term used in the Lord’s Supper (eucharist).
• ψάλλοντες (psallontes) – “singing” (v.16): Originally referred to plucking strings, but came to mean singing praise with instrumental accompaniment. The present participle suggests ongoing activity.
• οἰκέτης (oiketēs) – “bondservant” (v.22): Specifically refers to a household slave, emphasizing the domestic nature of the relationship and the personal loyalty expected.

Compare & Contrast

• The command to “seek things above” (v.1) uses ζητεῖτε rather than alternatives like ἐπιζητέω or ἐρευνάω, suggesting active, continuous seeking rather than mere intellectual inquiry or occasional investigation.
• Paul’s use of “μέλη” (members) in verse 5 rather than more general terms for body parts emphasizes the intimate connection between the believer’s physical actions and spiritual identity.
• The contrast between τὰ ἄνω (things above) and τὰ ἐπὶ τῆς γῆς (things on earth) in verses 1-2 employs spatial language to communicate spiritual reality, echoing ancient Jewish cosmological concepts.
• The choice of σπλάγχνα (heart, literally “bowels”) in verse 12 over καρδία reflects Hebrew anthropology where deep emotions were located in the internal organs.
• The instruction to let the word of Christ “dwell richly” uses ἐνοικείτω rather than simpler verbs like μένω, emphasizing permanent residency rather than temporary presence.
• The household code section uses ὑποτάσσω for submission rather than ὑπακούω, suggesting willing alignment rather than mere obedience.
• Paul’s use of ἀνταπόδοσις (reward) in verse 24 rather than μισθός emphasizes divine reciprocity in the master-servant relationship.

Colossians 3 Unique Insights

The chapter’s structure reveals a sophisticated chiastic pattern common in Hebrew literature. The “put off/put on” imagery creates a symmetrical arrangement around the central theme of renewal in the image of the Creator, suggesting that transformation is both progressive and comprehensive.

Early church father Origen saw in this chapter a profound picture of spiritual ascent, linking the “things above” with contemplation of divine mysteries. He noted how the progression from mortification of sin to positive virtues paralleled the soul’s journey toward perfect union with Christ.

The rabbinical concept of yetzer hara (evil inclination) and yetzer hatov (good inclination) provides interesting parallels to Paul’s teaching about putting off the old nature and putting on the new. The Dead Sea Scrolls community similarly emphasized this dual nature of human identity and the need for decisive action in pursuing righteousness.

The household codes section reflects interesting adaptations of conventional Greco-Roman household management literature. While Paul uses familiar forms, he radically reframes them through the lens of service to the Messiah, effectively subverting the power dynamics of ancient society while maintaining social order.

The emphasis on thankfulness (occurring three times in the chapter) connects to ancient Jewish liturgical practices, particularly the Hodayot (thanksgiving psalms) found at Qumran, suggesting Paul saw Christian worship as fulfilling and transforming Jewish patterns of praise.

Colossians 3 Connections to Yeshua

The chapter’s opening declaration about being “raised with Christ” establishes union with the Messiah as the foundation for all Christian living. This mystical union, already accomplished through His death and resurrection, becomes the source and pattern for ongoing transformation. It connects to Yeshua’s teaching about the vine and branches in John 15:1-8.

The focus on “things above, where Christ is” points to His current exalted position at the right hand of God, fulfilling Messianic prophecies like Psalm 110:1. This heavenly orientation doesn’t promote otherworldliness but rather establishes the proper perspective for earthly living – all activities are to be done “in the name of the Lord Jesus” (v.17).

The description of Christ as “all and in all” (v.11) echoes His supreme position established in chapter 1, showing how His lordship dissolves human divisions and establishes a new humanity unified in Him. This fulfills promises about the Messiah gathering people from all nations into one new people of God.

Colossians 3 Scriptural Echoes

The chapter’s clothing metaphor recalls several Old Testament passages, particularly Isaiah 61:10 where God clothes His people with salvation and righteousness. The imagery of putting off and putting on also connects to Zechariah 3:3-5, where Joshua the high priest receives clean garments.

The list of vices to be “put to death” echoes the prohibitions of the Torah, while the virtues to be “put on” reflect qualities attributed to יהוה throughout the Hebrew Scriptures, particularly in passages like Exodus 34:6-7.

The emphasis on peace ruling in believers’ hearts connects to Messianic prophecies about peace, such as Isaiah 9:6-7 and Micah 5:5. The instructions about worship echo Davidic psalms, particularly those emphasizing grateful praise like Psalm 100.

Colossians 3 Devotional

This chapter challenges us to live from our position in the Messiah rather than striving to attain it. The command to “seek things above” isn’t about mere otherworldliness but about allowing our heavenly citizenship to transform our earthly relationships and responsibilities. How might our daily choices change if we consistently remembered our union with the risen Messiah?

The put off/put on imagery provides practical guidance for spiritual transformation. Like changing clothes, this isn’t a one-time event but a daily process of choosing to “wear” Christ-like characteristics. Each morning, we can consciously decide to “put on” compassion, kindness, humility, gentleness, and patience.

The instructions about peace, thankfulness, and worship remind us that transformation isn’t merely about behavior modification but about cultivating a heart oriented toward God. When we let Christ’s peace rule and His word dwell richly in us, our whole life becomes an expression of worship.

Did You Know

• The word “raised” (συνηγέρθητε) in verse 1 uses the same Greek root as the word used to describe Jesus’ physical resurrection, emphasizing our real participation in His resurrection life.
• The “putting off” and “putting on” language may reflect early baptismal practices where new converts would remove their old clothes before baptism and put on new white garments afterward.
• The list of virtues in verses 12-14 forms a chiastic structure in Greek, with love as the outer “garment” that binds all others together.
• The command to “let the peace of Christ rule” uses language from athletic games where an umpire would make decisive calls – suggesting that God’s peace should be the decisive factor in our choices.
• The household code section of Colossians 3 represents one of the earliest Christian adaptations of a common ancient literary form used in Greek and Roman moral philosophy.
• The word for “rule” (βραβευέτω) in verse 15 is related to the word for prize (βραβεῖον) used in Philippians 3:14, creating a link between peace and victory.
• The instruction about singing “psalms, hymns, and spiritual songs” reflects the variety of musical worship in early Christian gatherings, possibly referring to different types of compositions found in Jewish worship.
• The emphasis on doing everything “in the name of the Lord Jesus” uses legal terminology that would have reminded ancient readers of acting with someone’s authority or as their representative.
• The word for “compassion” (σπλάγχνα) literally refers to internal organs, reflecting the Hebrew understanding that emotions were felt in the gut rather than the heart.
• The household codes in Colossians uniquely address both parties in each relationship (wives/husbands, children/parents, slaves/masters), unlike most ancient household management literature.